Difference between revisions of "Jīva"
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| − | A Sanskrit term derived from the root jiv, “live,” “be alive.” It designates different beings in different Indian philosophical systems. In JAINISM, for instance, it is the ultimate life unit. In ADVAITA | + | A Sanskrit term derived from the root ''jiv'', “live,” “be alive.” It designates different beings in different Indian philosophical systems. In JAINISM, for instance, it is the ultimate life unit. In ADVAITA VEDANTA, however, it is ''atman'' associated with and limited by the vehicles of personality. Some writers equate it with the vital breath of life, i.e., PRANA, though this is somewhat misleading since ''prana'' is a vital force and j…va is a unit of life-consciousness. |
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| + | Helena P. BLAVATSKY has given an example of how the j…va may be regarded in early theosophical literature. She writes, “For the Monad or Jiva ''per se'' cannot be even called spirit: it is a ray, a breath of the Absolute; or the Absoluteness rather and the Absolute Homogeneity, having no relations with the conditioned and relative finiteness, is unconscious on our plane” (''SD'' I:247). In other words, her conception of it is similar to that of Advaita Vedanta, but more abstract. | ||
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P.S.H. | P.S.H. | ||
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| + | © Copyright by the Theosophical Publishing House, Manila | ||
Revision as of 03:02, 29 February 2012
A Sanskrit term derived from the root jiv, “live,” “be alive.” It designates different beings in different Indian philosophical systems. In JAINISM, for instance, it is the ultimate life unit. In ADVAITA VEDANTA, however, it is atman associated with and limited by the vehicles of personality. Some writers equate it with the vital breath of life, i.e., PRANA, though this is somewhat misleading since prana is a vital force and j…va is a unit of life-consciousness.
Helena P. BLAVATSKY has given an example of how the j…va may be regarded in early theosophical literature. She writes, “For the Monad or Jiva per se cannot be even called spirit: it is a ray, a breath of the Absolute; or the Absoluteness rather and the Absolute Homogeneity, having no relations with the conditioned and relative finiteness, is unconscious on our plane” (SD I:247). In other words, her conception of it is similar to that of Advaita Vedanta, but more abstract.
P.S.H.
© Copyright by the Theosophical Publishing House, Manila
